May none of you, my friends, ever be ashamed of, or neglect the great falvation! but by a rational faith, that works by love, may you adorn the doctrine of God our faviour in all things! is the devout wish, and earnest prayer, of, Your devoted, Hoxton-fquare, London, Jan. 10th, 1749. humble Servant, C. FLEMING. Page 47 ib. 69 104 115 124 Line ERRAT A, 12. for thine, r. thy. 13. for a period, put a femicolon. 34. and 35. for their honefly, r. the honefly of the 4. for with, r. without. 25. for nor, x. not. [] AN ESSAY To demonstrate The truth and certainty of a particular T providence. HE providence of God, in its general idea, fuppofeth his government of the world, by giving laws to the various diftinct parts of it; laws fuitable to their different natures, and by which the conftitution of the whole is preferved. This general providence confifts of various laws or methods of the divine conduct, by which all the constituent parts are governed: or the general, is made up of particulars. e. g. there is one kind of law, that matter, the most inert and paffive is put under; fuch as the ftratas of earth, and the layers of minerals, &c. another to herbs, vegetables, plants and trees: another to brute animals; of thefe again there is great variety, as they are the inhabitants of the air, land, or water. And other laws yet, refpecting creatures endued with reafon and freedom. Thefe laws, I understand, to import active impreffions of Deity that produce the feveral phenomena in the regular fucceffion. Which active impreffions are as neceffary in one, as in another moment of existence, to the prefervation of the prefent conftitution. For what can law, intending the mere fimple volition of a Being, fignify to fenfelefs, unintelligent matter? The idea of God's bidding this earth turn upon her axis daiB ly, ly, and perform her annual revolutions, would be of no fignificancy, if understood of mere command, or abstract volition. The will of God, or his laws, refpecting his creation, are operative laws, which imply the perpetual impreffion of his power. Gravitation and attraction are furely no other than the energy of Deity. The wonderful regular fucceffion of distinct fpecies of plants and animals, are the produce of thefe active impreffions of power, power endued with defign, or intelligence. A particular, I understand, as diftinguishable from a general providence, thus. The general, includes thofe feveral laws which are effential to their different fubjects: fuch as those of gravitation, attraction and electricity, the laws which guide the movements of inert matter. Vitality and a fort of inftinctive freedom, guide the action of the brutal creation; diverfified according to their diftinct natures. Truth, or the will of God, the law of reafon, the rule of free, moral agents. Which general laws are not violated in the exercife of a particular providence, tho' in fpecial, or particular interpofals of power, diftinct individuals are either aided, or reftrained by the freedom of its operations, in ways diftinct from and independant of the operation of thofe general laws; but, in all given cafes, fubfervient to them. Thefe principles I will endeavour to demonftrate. It appears, that a wide difference takes place in the laws by which God is faid to govern rational and free creatures. In these, there appears a capacity of attending, or not, to the fignifications of the creator's will, refpecting his creature's obedience: tho, at the fame time, the rational and free creature is, in other refpects, relative to his natural existence, as neceffarily fubject to thofe laws, as is the most inert piece of matter. Thofe Thofe laws, or fignifications of God's will, respecting which, man is at liberty either to attend or not, thefe do not at all imply fuch fort of energy as those other laws do, to which there is a neceffary, and mechanical fubjection. But as this is the most exalted idea we are capable of forming, of God's creation, distinguished from his natural, by the term, moral government, will or providence; we may expect, that fince his natural laws are fubordinate, fo they will be found fubfervient to the moral: or, that as his active power is ever needful to the government and preservation of the natural world, it will always be fo directed, as may moft conduce to the perfection and glory of the moral constitution. Hence, upon the fuppofition, that none of the creatures below man, inhabiting this globe, are capable of moral government; one fingle man freely fubjecting to the law, or moral will of God, is of more importance, in the scale of being, than all thofe inferior existences. And of confequence, the care of the governour, or his regard for him, will be proportioned to the capacity and dignity of his creature. But man, free either to attend, or not, to the moral law of his maker, fuppofeth very great variation of his character, as either yielding or refufing fuch obedience. In fuch variation of character there must be a change of regard from the governor for he cannot have the fame idea and respect, to an obedient, as he has to a difobedi ent creature. Yet upon the fuppofition that he does not exercife an active providence, or is not at liberty to interpofe; there will be no different treatment of man, either to reprove, rebuke, recover, or reftrain him. We also know by experience, that the utmost of thofe capacities and abilities given us, or attain..ble B 2 |